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Cecrops, a son of the soil, with a body compounded of man and serpent, was the first king
of Attica, and the country which was formerly
called Acte he named Cecropia after himself.1 In his time, they say, the gods
resolved to take possession of cities in which each of them should receive his
own peculiar worship. So Poseidon was the first that came to Attica, and with a blow of his trident on the middle of the acropolis, he
produced a sea which they now call Erechtheis.2 After him came Athena, and, having called on Cecrops to witness her
act of taking possession, she planted an olive tree, which is still shown in the
Pandrosium.3 But when the two strove for possession of
the country, Zeus parted them and appointed arbiters, not, as some have
affirmed, Cecrops and Cranaus, nor yet Erysichthon, but the twelve gods.4
And in accordance with their verdict the country was adjudged to Athena, because Cecrops
bore witness that she had been the first to plant the olive. Athena, therefore, called the
city Athens after herself, and Poseidon in hot
anger flooded the Thriasian plain and laid Attica
under the sea.5

1 According to
the Parian Chronicle （Marmor Parium 2-4）,
with which Apollodorus is in general agreement, the first king of Attica was Cecrops, and the country was named Cecropia
after him, whereas it had formerly been called Actice （sic） after an
aboriginal named Actaeus. Pausanias （Paus.
1.2.6） represents this Actaeus as the first king of Attica, and says that Cecrops succeeded him on the
throne by marrying his daughter. But Pausanias, like Apollod.
3.15.5, distinguishes this first Cecrops from a later Cecrops, son of
Erechtheus （Apollod. 1.5.3）.
Apollodorus is at one with Pausanias in saying that the first Cecrops married the
daughter of Actaeus, and he names her Agraulus （see below, Apollod. 3.14.2）. Philochorus said, with great
probability, that there never was any such person as Actaeus; according to him,
Attica lay waste and depopulated from the
deluge in the time of Ogyges down to the reign of Cecrops. See Eusebius,
Praeparatio Evangelii, x.10. Tzetzes （Chiliades
v.637） and Hyginus, Fab. 48 agree in representing Cecrops
as the first king of Attica; Hyginus calls him
a son of the earth. As to his double form, the upper part of him being human and the
lower part serpentine, see Aristoph. Wasps 438,
with the Scholiast; Eur. Ion 1163ff.; Tzetzes,
Scholiast on Lycophron 111; Tzetzes, Chiliades v.638ff.;
Scholiast on Aristoph. Plutus 773; Diod. 1.28.7, who
rationalizes the fable after his usual fashion.

2 As to the
contest between Poseidon and Athena for possession of Attica, see Hdt. 8.55; Plut. Them. 19; Paus. 1.24.5;
Paus. 1.26.5; Ov. Met.
6.70ff.; Hyginus, Fab. 164; Serv. Verg. G.
1.12; Lactantius Placidus on Statius, Theb. vii.185;
Scriptores rerum mythicarum Latini, ed. Bode, i. pp. 1, 115 (First Vatican
Mythographer 2; Second Vatican Mythographer 119). A rationalistic explanation
of the fable was propounded by the eminent Roman antiquary Varro. According to him, the
olive-tree suddenly appeared in Attica, and at
the same time there was an eruption of water in another part of the country. So king
Cecrops sent to inquire of Apollo at Delphi
what these portents might signify. The oracle answered that the olive and the water were
the symbols of Athena and Poseidon respectively, and that the people of Attica were free to choose which of these deities they
would worship. Accordingly the question was submitted to a general assembly of the
citizens and citizenesses; for in these days women had the vote as well as men. All the
men voted for the god, and all the women voted for the goddess; and as there was one
more woman than there were men, the goddess appeared at the head of the poll. Chagrined
at the loss of the election, the male candidate flooded the country with the water of
the sea, and to appease his wrath it was decided to deprive women of the vote and to
forbid children to bear their mother's names for the future. See Augustine, De
civitate Dei xviii.9. The print of Poseidon's trident on the rock of the
acropolis at Athens was shown down to late
times. See Strab. 9.1.16; Paus.
1.26.5. The “sea,” which the god was supposed to have
produced as evidence of his right to the country was also to be seen within the
Erechtheum on the acropolis; Pausanias calls it a well of sea water, and says that, when
the south wind blew, the well gave forth a sound of waves. See Hdt.
8.55; Paus. 1.26.5; Paus.
8.10.4. According to the late Latin mythographers （see the references
above）, Poseidon produced a horse from the rock in support of his claim, and
this version of the story seems to have been accepted by Virgil （Geo.
i.12ff.）, but it is not countenanced by Greek writers. The Athenians
said that the contest between Poseidon and Athena took place on the second of the month
Boedromion, and hence they omitted that day from the calendar. See Plut. De
fraterno amore 11; Plut. Quaest. Conviv. ix.6. The unlucky
Poseidon also contested the possession of Argos with Hera, and when the judges gave a verdict against him and in
favour of the goddess, he took his revenge, as in Attica, by flooding the country. See Paus.
2.22.4; compare Paus. 2.15.5; Polemo, Greek
History, cited by the Scholiast on Aristides, vol. iii. p. 322, ed.
Dindorf.

3 The olive-tree seems to have survived down to
the second century of our era. See Hdt. 8.55; Dionysius
of Halicarnassus, De Dinarcho Judicium 3; Paus.
1.27.3; Cicero, De legibus, i.1.2; Hyginus, Fab. 164;
Pliny, Nat. Hist. xvi.240. Dionysius agrees with Apollodorus in
representing the tree as growing in the Pandrosium, which is proved by inscriptions to
have been an enclosure to the west of the Erechtheum. See Frazer, commentary on
Pausanias, vol. ii. p. 337.

5 As to this flood, see Varro, in
Augustine, De civitate Dei xviii.9; Hyginus, Fab. 164. The
Thriasian plain is the plain in which Eleusis
stands. See Strab. 9.1.6Strab. 9.1.13.

Apollodorus. Apollodorus, The Library, with an English Translation by Sir James George Frazer, F.B.A., F.R.S. in 2 Volumes. Cambridge, MA, Harvard University Press; London, William Heinemann Ltd. 1921. Includes Frazer's notes.

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